The LUTHERAN CLARION

Lutheran Concerns Association March 2015 149 Glenview Drive, New Kensington, PA 15068-4921 Volume 7, Issue 4

420). When he first undertook his work with respect to the Controversy Over Translat- biblical text in response to a request from the Bishop of ing the Bible (from Jerome Rome, Jerome anticipated the criticism that would follow, 1 describing his task as “both perilous and presumptuous.” to the Present), Part I “Is there a man, learned or unlearned,” he predicted, “who Rev. Dr. Cameron Alexander MacKenzie presented the following paper will not, when he takes the volume into his hands, and per- on January 19, 2015, at the 2015 LCA Conference in Fort Wayne, In- ceives that what he reads does not suit his settled tastes, diana. Part II will be printed in the May 2015 issue of The Lutheran break out immediately into violent language, and call me a Clarion. forger and a profane person for having the audacity to add anything to the ancient books, or to make any changes or As long as people take the Bible seriously, they are going corrections therein?” 2 As it turned out, it wasn’t just violent to translate it. And as long as people take the Bible seri- “language” that characterized the response, it was actual ously, they are going to argue about translations! Not violence. many people worry about translations of Homer, Victor Hu- go, or Alexander Solzhenitsyn. Experts may complain but Jerome began his work with the biblical text as a reviser of nobody riots or burns a book in church. But the former the gospels in the Latin but when he happened in the 5th century and the latter in the 20th when turned to the Old Testament, he the translation involved was the Bible. Although clearly a “...people eventually decided to start over long way from our Lord’s “new commandment” that His equated an and translate afresh from the He- disciples love one another, it is nonetheless a mark of reli- alteration of brew. But why? He was convinced gious vitality – if not of charity – that Christians care that the underlying text that previ- the text ous translators had used was inac- enough about the Bible to denounce translations and trans- with an at- lators who do not render the Word of God faithfully or, at curate. They had used the Greek least, so they think. Whether we are talking about Je- tack upon Septuagint – a translation of the rome’s or the NIV 2011, the first appearance of the Word.“ Old Testament, prepared before these versions created controversy. The same has been the coming of Christ but routinely used by the first missionaries of the Christian faith through- true with respect to many versions in between. The story of 3 translating the Bible is also the story of controversy in the out the Greco-Roman world. It became the Bible of the Church. early Church and therefore the basis for translations into the Latin and other languages. So Jerome was rejecting a Obviously, we are not going to recount the entire history of deeply held tradition – and there were consequences. 4 translation controversies this morning, but we can take a look at a few episodes over the course of Christian history No less a figure than St. Augustine (354-430) informed 5 that illustrate the challenges that are intrinsic to Bible trans- Jerome about a riot (tantus tumultus) that broke out in lating. The issues include things like text, style, and theolo- Oea (Tripoli) regarding Jerome’s new rendering of Jonah’s gy but the common thread is the challenge to tradition, plant – the one that grew up and withered at the end of the what people are used to, and the underlying suspicion is Jonah story (Jonah 4:6-1). Previous Latin versions had 6 that changes in “the book” are indicative of changes in the called it a “gourd,” Jerome called it “ivy.” Augustine did faith. When Christians produce a version of the Scriptures not discuss the vocables but did raise a critical point that that sooner or later becomes widely used and accepted, explained the actions of the people. Jerome’s word choice, people naturally assume that that version of the sacred text he asserted, was “very different…from that which had been is the Bible. Thus, the Old Latin is the Bible in the 4th cen- of old familiar to the senses and memory of all the worship- tury; the Vulgate is the Bible in the 16th; and the King pers, and had been chanted for so many generations in the James Version is the Bible in the 19th. So subsequent translators look like innovators who are departing from the In this Issue of Word of God. The Lutheran Clarion Controversy Over Translating the Bible, Part I...... 1 Jerome and Augustine Open Letter to the LCMS...... 3 This situation arose already in the days of St. Jerome (347- Encouragement for a New Year...... 7 The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 2

church.” This was an early case of the translation tradi- bothered Augustine. In discussing the fact that in Jo- tionalism that I described above: people equated an alter- nah 3:4, the Hebrew referred to 40 days of repentance for ation of the text with an attack upon the Word. So what Ninevah but the Septuagint only three, Augustine offered did the poor bishop of Oea do? After consulting with the this advice, “The Seventy, interpreting long afterward, Jews about the accuracy of the Greek version underlying could say what was different and yet pertinent to the mat- the Old Latin, he reverted to the familiar wording “as he ter, and agree in the self-same meaning, although under a desired not to be left without a congregation – a calamity different signification.” The details of each text mattered which he narrowly escaped.” 7 far less than the spiritual meaning to be derived from It is important to note that Augustine did not direct his criti- them. Therefore, the reader should “raise himself above cism of Jerome’s work at the accuracy of his the history, and search for those things which the history translation but at the text he was translating. itself was written to set forth.” In this par- Concerns like this one regarding the underly- “Not even outright ticular case, Augustine urged readers to understand Jonah’s appeal for repent- ing text of a new translation regularly recur in contradictions be- translation traditionalism. In this case, Jerome ance in Ninevah as a New Testament tween the two ver- appeal to the Gentiles, “In the forty days was innovating by returning to the Hebrew as sions [Hebrew and the basis for a Latin Old Testament but Au- seek Him in whom thou mayest also find gustine was arguing on behalf of the Greek Septuagint] bothered three days – the one thou wilt find in His Septuagint. “The latter,” he maintained, “has Augustine. … ascension, the other in His resurrection.” no mean authority, seeing that it has obtained “Both pointed to Therefore, at the level of theological so wide circulation, and was the one which meaning, the two versions were in harmo- Christ. That was the ny: Both pointed to Christ. That was the the apostles used.” From Augustine’s stand- important thing.” point, Jerome would do the Church a greater important thing. Far from hindering this favor by correcting the Old Latin by the Greek message, differences between the two, rightly understood, complemented and reinforced the rather than by continuing to translate afresh from the He- 11 brew. If Jerome persisted in his project, Augustine could same Christian truth. foresee divisions between East and West, each now with As it turned out, neither church father convinced the other, its own Bible, as well as local disputes that could not read- nor did the Church as a whole either through councils or ily be resolved, given the paucity of Hebrew scholarship in popes decide between the two. Over the course of dec- the Christian world. Better to stick with the traditional ades – centuries even – Jerome’s Old Testament became text. 8 the accepted text in the Vulgate but the books not present in the Hebrew Bible, books therefore named by Jerome Some years later, when he addressed the same subject in 12 his City of God, Augustine took a slightly different tack but “apocrypha [apocrifa]” also remained a part of the Vul- was no less dedicated to the Septuagint. Basically, he gate. In other words, the medieval Old Testament consist- viewed it as an inspired translation. Acknowledging now ed of Augustine’s canon but included Jerome’s text. that the apostles had cited both Hebrew and Septuagint The Era texts, Augustine understood this as evidence that “the one Although these two church fathers disagreed over the text and the self-same Spirit” had spoken in both. 9 There of the Bible, they were in agreement theologically, for ex- were other translations of the Old Testament into Greek ample, in their opposition to Pelagianism. But when we besides the Septuagint but, he argued, “the Church has consider Bible translating in the era of the Reformation, received this Septuagint translation just as if it were the theological debate becomes the basis for controversy over only one” and “from this translation there has also been vernacular Bibles. Arguments over the relative merits of made a translation in the Latin tongue, which the Latin Bible versions addressed issues of text and style within a churches use.” In other words, the Septuagint – as well broader context of correct doctrine, and rightly so, for the as translations derived from it – was the Bible of the Chris- tian Church. Jerome, however, was calling this consen- sus into question by a new translation that made evident Balance-Concord, Inc. discrepancies between the Hebrew and Greek, especially Balance-Concord, Inc., has been a most faithful contributor to in the form of additions and deletions. So what should be The Lutheran Clarion in honor of the sainted Rev. Raymond Mueller and the sainted Rev. Edgar Rehwaldt, both of whom done? Augustine’s answer? Keep them both, “For the faithfully served the Synod and Balance-Concord, Inc., for same Spirit who was in the prophets when they spoke many years. these things was also in the seventy men when they trans- The Clarion is most appreciative of such continued support lated them, so that assuredly they could also say some- from Balance-Concord, Inc., as well as the wonderful support thing else, just as if the prophet himself had said both, be- of our readers. These contributions make it possible to bring cause it would be the same Spirit who said both.” 10 you substantive articles by respected and qualified authors on issues affecting YOUR Synod. Please continue your support. Not even outright contradictions between the two versions It is both appreciated and needed. The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 3

Open Letter to The Lutheran Church—Missouri Synod

Dear Clarion Readers, Members of Synod and Members of Member Congregations,

Below is the wonderful confessional message from Synodical President Harrison relative to what a Synodically rostered teacher has advocated and is now being allowed to stand without consequence because of a decision made in a District of the Synod.

Regarding a recent decision of a panel not to proceed with charges regarding a public false teacher in the LCMS* When a public teacher on the roster of Synod can without consequence publicly advocate the ordina- tion of women (even participate vested in the installation of an ELCA clergy person), homosexuality, the errancy of the Bible, the historical-critical method, open communion, communion with the Re- formed, evolution, and more, then the public confession of the Synod is meaningless. I am saying that if my Synod does not change its inability to call such a person to repentance and remove such a teach- er where there is no repentance, then we are liars and our confession is meaningless. I do not want to belong to such a synod, much less lead it. I have no intention of walking away from my vocation. I shall rather use it and, by the grace of God, use all the energy I have to call this Synod to fidelity to correct this situation. Matt Harrison

* Posted at the LCMS Witness, Mercy, Life Together web site (http://wmltblog.org) on January 26, 2015.

Simply put, the Synod is once again at a defining point as an "orthodox" church body. The Board of Directors of Lutheran Concerns Association calls upon the presidents of every District of Synod, of every Synodical institution of higher learning and every regent thereof as well as every member of every elected board/commission to publicly indicate their unqualified support for President Harrison in his statement above or resign their position forthwith. It is time to be as bold in the secular world of today as Luther was at the Diet of Worms: "Here I stand....." We are in GOD’S CHURCH, not a secular semi-religious philosophical organization or in a governmental legislative body where too often the accepted practice in actuality truly is flim-flamming constituents.

LCA Board of Directors, Mr. Walter C. Dissen, President Rev. Dr. Martin Noland Mr. Scott Diekmann, Vice President Rev. Andrew Preus Rev. Jerome Panzigrau, Secretary Treasurer Rev. David Ramirez Rev. Dr. Kristian Kincaid Mr. Leon Rausch Mr. John Klinger Mr. Don Zehnder Mr. Scott Meyer, Esq.

14 "Now therefore fear the LORD and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the LORD. 15 And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD." Joshua 24:14-15 ESV The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 4

translators of those times readily acknowledged that they well as grammars and lexicons, Latin translations, and undertook the task of translation in order to advance a philological commentaries to help in understanding. 18 theological agenda. Up until 1521 and his great confession before the Diet of Consider Luther, for Worms, Luther had neither time nor opportunity for such example. Once he had demanding work as translating the Bible; but afterwards, “...theology and the recovered the Gospel when his prince, Frederick the Wise, had him taken off to printing press gave in the Scriptures, Lu- the Wartburg for safekeeping, Luther began the task. dramatic impetus to ther was of no mind to Starting in December 1521, with the New Testament, he the production of abandon it for the opin- completed a German translation from the Greek by the vernacular Bibles in ions of others no matter time he returned to Wittenberg in March of 1522. With the th the 16 century. how powerful or pres- help of Melanchthon and others, the work was revised and And not surprising- tigious they might be. then transmitted to the printers for publication in Septem- ly, Moreover, the new ber 1522. 19 was at the source technology of Luther’s And this was just the beginning. With the New Testament and center of this day made it possible for now being published, Luther and his Wittenberg col- development.“ more people to have leagues turned to the Old and published it in parts as they the Word of God in completed them, the Pentateuch coming out in 1523 and their own language the last of the prophets in 1532. Only in 1534 did a com- than ever before. Luther was by no means the first to plete Luther Bible finally appear, and it was a magnificent translate the Bible into German. There were at least four- achievement. Beautifully printed and illustrated, this work teen editions of the German Bible in print before Martin 13 opened up God’s Word to the German reader as never Luther. Nonetheless, it is still the case that theology before. Here the pious layman could read the entire nar- and the printing press gave dramatic impetus to the pro- th rative of God’s revelation from the story of creation all the duction of vernacular Bibles in the 16 century. And not way through the book of Revelation with its visions of the surprisingly, Martin Luther was at the source and center of end times. And when he didn’t understand something, he this development. had Luther’s prefaces and notes to help him! 20 We cannot understand the success of Luther’s reformation Prior to Luther’s death, twelve more editions of the entire movement apart from the new technology of his day. Alt- Bible appeared in Wittenberg. In addition, between 1522 hough Luther was himself an impressive personality, it is and 1546, there were at least 22 official editions of the hard to imagine the Reformation without the printing press. New Testament; and outside of Wittenberg, more than 250 By printed works in the vernacular, especially pamphlets, editions of the Bible and portions thereof appeared during the catechism, and the Bible, Luther communicated direct- the same period. One scholar has estimated that during ly with ordinary people who embraced his faith and made 14 Luther’s lifetime a half a million complete Bibles or parts of it their own. Bibles were printed in the German tongue. 21 It’s no won- Given Luther’s basic beliefs about the Bible, viz, that the der then that Luther’s German influenced the development Scriptures alone are the source and standard for Christian of the German language, for it seems that everyone who doctrine and practice 15 and that every Christian is respon- 16 could read German was reading Luther’s German during sible for knowing and applying the Scriptures, it is not these years! surprising that Luther and his colleagues produced and promoted Bibles in the language of the people. Although Of course, there were those who did not like what they the Reformer had published a few translations of biblical read, and so, as was true of Luther’s other works, his Ger- material before 1522, it was not until he was at the Wart- burg that he actually undertook the project that would last DEAR FAITHFUL CLARION READER, him the rest of his life, putting the Word of God into the In some past years at about this time the LCA German tongue. It was a collaborative effort, of course. treasury has started running low on funds. Nevertheless, Luther was its driving force and the one per- LCA can sure use your help! son more than any other responsible for its accomplish- Reflect five minutes on the content of Rev. Dr. MacKenzie’s 17 ment. and District President Sattgast's articles in the context of As noted above, the German Bible was already in print our society today and you will see how The Lutheran before Luther undertook the task, but previous editions Clarion continues to focus on presenting and upholding were based on the Latin Vulgate. Luther wanted some- the truth of God's Holy Word. thing different – and better – a Bible based upon the origi- If you would like to help defray costs of publishing a solid, nal languages and translated into an idiom that ordinary Confessional Lutheran periodical, there's an enclosed Germans could understand. Moreover, unlike his prede- envelope so you can mail your check to Lutheran Con- cessors, he had access to printed editions of both the He- cerns Association, 149 Glenview Drive, New Kensington brew Old Testament and the Greek New Testament as PA 15068-4921. Do it now. Thank you!! The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 5 man Bible also received its fair share of criticism. The mo- have resulted in no one knowing what is “gospel or law, tivation was primarily theological, for those who opposed New Testament or Old.” This situation required a biblical Luther’s Bible also opposed his theology. text with notes and prefaces to rescue the common man Ironically, however, by the time of the Reformation the from “his former delusions” and to guide his reading so translation traditionalists were lining up behind that same that, as Luther argued, “he may not seek laws and com- 22 mandments where he ought to be seeking the gospel and version – more or less – to which Augustine had initially 28 taken exception on account of its innovations. 23 That, of promises of God.” course, is how traditionalism works: given enough time, The Gospel, in particular, became the theme of Luther’s what was once a novelty becomes such an integral ele- preface, because it was the ultimate purpose for which ment in the lives of people that they cannot imagine doing God had given the Scriptures. “See to it,” Luther wrote, without it. Something that has stood the test of time has “that you do not make a Moses out of Christ, or a book of thereby demonstrated its value. Furthermore, when it laws and doctrines out of the gospel, as has been done comes to the Bible, traditionalists are wary that attacks heretofore and as certain prefaces put it, even those of upon a venerable version are the consequence of a new St. Jerome. For the gospel does not expressly demand theology, i.e., advocates of a new biblical text are rejecting works of our own by which we become righteous and are the old doctrine as well as the old version. And sometimes saved; indeed it condemns such works. Rather the gospel they are correct. This is a very important point, so permit demands faith in Christ: that he has overcome for us sin, me to repeat it. Sometimes traditionalists are correct in death, and hell, and thus gives us righteousness, life, and their fears that a new translation means advancing a new salvation not through our works, but through his own doctrine. This certainly was the case in the 16th century. works, death, and suffering in order that we might avail ourselves of his death and victory as though we had won it If we look, for example, to one of Luther’s earliest critics, 29 Jerome Emser, 24 who not only criticized Luther’s New ourselves.” Testament when it first came out but also published a ver- This understanding of the Bible’s purpose led Luther to sion of his own in 1527, 25 we find that he placed his spe- value some of its books more highly than others. In partic- cific criticisms of Luther’s Bible into the context of a gen- ular, Luther treasured the Gospel of John, 1 Peter, and the eral charge that Luther was a heretic. By the time the epistles of Paul, especially Romans. Regarding these, Lu- September Bible appeared in 1522, Emser had already ther writes, “In them…you…find depicted in masterly fash- written against Luther – and Luther against Emser. 26 Not ion how faith in Christ overcomes sin, death, and hell, and surprisingly, the papal apologist was not enthusiastic gives life, righteousness, and salvation. This is the real about Luther the translator. According to Kenneth Strand, nature of the gospel.” 30 Emser viewed Luther’s work as that of a man already But if Luther ranked some books of the Bible high on his found guilty of heresy. “Why then,” Emser asked, “should list, there were others for which he had far less apprecia- we Christians accept so quickly the New Testament trans- tion, and in fact, in his 1522 preface, he calls James “an lation of one individual and especially of an openly de- 27 epistle of straw.” Why would Luther say such a thing when clared heretic [von einem offenbaren erklerte kerzer]?” elsewhere he writes, “I praise [James] and consider it a Emser went on to indict Luther for departing from the tradi- good book, because it sets up no doctrines of men but tional Latin text prepared by Jerome at the request of a vigorously promulgates the law of God”? But that is just pope and used by the Church for over a thousand years, the point, compared to others like Romans, James falls and for failing to translate the text literally. Instead, he short not for what it says but on account of what it does claimed, Luther had omitted words, letters, and entire say- not teach, i.e., “the Passion and resurrection and office of ings and had translated in a confused manner. What’s Christ and to lay the foundation for faith in him.” 31 For more, Luther had also accompanied the biblical text with Luther, the Law is not enough. God gave us the Scriptures heretical glosses and introductions. In other words, for for the sake of the Savior. Emser, Luther’s “New Testament” was just one more at- tempt by a heretic to advance his own false views of reli- But what about the traditional Latin text of the Bible? Em- gion. Departures from the traditional text also indicated ser also criticized Luther for departing from the Vulgate in departures from traditional doctrine. his German Bible. Although Luther did not address this question in his New Testament preface, for some years he Obviously, we are not going to agree with Emser’s charac- had already been assessing the Vulgate by means of the terization of Luther’s work as heretical, but we must acknowledge the fundamental accuracy of his charge re- Want to Read The Clarion Online? garding Luther’s agenda. The Reformer was using his translation of the Scriptures to promote his own under- The standing of Christianity over against others, and in fact, he Clarion in your electronic mailbox, please send was quite open and honest about it. At the outset of the your email address to Ginny Valleau at Preface to his New Testament, Luther complained about [email protected]. We will remove your name “many unfounded [wilde] interpretations and prefaces” that from the hard copy mail list and add it to the email list. The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 6 original language texts. Correspondence (349-419) Between Jerome and Augustine of Hippo (Lewiston, NY: The Edwin Mellen Press, 1990), 1-10. The LXX translates it κολοκύνθῃ (“gourd”); the Old ִ .ןוֹיָקי קIn his early lectures on Romans (1513-15), he referred 6 The Hebrew word is Latin cucurbita (“gourd”) and Jerome hedera (“ivy”). Incidentally, the ESV and frequently to the Greek and at times used it to correct the NIV 2011 just use “plant” (although in Jonah 4:6, the latter adds “leafy”). I did 32 Vulgate. Likewise in his early publication on the Peni- not have access to the Old Latin but see http:// christianity.stackexchange.com/questions/13868/what-was-jeromes-defense- tential Psalms (1517), he admitted to using Reuchlin’s for-translating-the-hebrew-word-%D7%A7%D6%B4%D7%99%D7%A7%D6% translation from the Hebrew for the text of his commentary B8%D7%99%D7%95%D6%B9%D7%9F-kikayon-in (accessed 12/26/14). in addition to the Vulgate. 33 Then in the very first of the 95 7 Augustine to Jerome, 404 A.D., Letter 71, NPNF, Ser. 1, 1:327. (PL 33:cols. 241-43. http://www.augustinus.it/latino/lettere/index2.htm. Accessed Theses, he implicitly faulted the Vulgate in comparison 12/23/14.). See also Jerome’s correspondence with Augustine: Jerome to with the Greek. For in his subsequent defense of the Augustine, 404 A.D., Letter 112.22 (White, 136-37; PL 22:cols. 930-31) and Jerome to Augustine, 404-405 A.D., Letter 115.1 (White 142-43; PL 22:col. statement, “When our Lord and Master Jesus Christ said, 935). The Patrologia Latina is available electronically at http:// ‘Repent’ [poenitentiam agite] [Matt. 4:17], he willed the books.google.com/books? id=IRERAAAAYAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0 entire life of believers to be one of repentance,” Luther #v=onepage&q&f=false (accessed 12/27/14). See also Kelly, 266. argued explicitly “first from the Greek word metanoeite 8 Ibid. itself, which means ‘repent’ [poenitentiam agite] and could 9 NPNF, Ser. 1, 2:387. PL 41:col. 605. 10 NPNF, Ser. 1, 2:386. PL 41:cols. 603-604. be translated more exactly by the Latin transmentamini, 11 NPNF, Ser. 1, 2:387. PL 41:col. 605. which means ‘assume another mind and feeling,…have a 12 Pref. to Samuel and Kings, NPNF, Ser. 2, 6:490. 34 13 M. Reu, Luther’s German Bible (Columbus, OH: The Lutheran Book Concern, change of spirit [emphasis mine].’” 1934; reprint, St. Louis: CPH, 1984), 27-39. 14 This has often been remarked upon. An excellent work that demonstrates just Later, on more than one occasion, Luther clearly ex- how effectively Luther employed the printing press is Mark U. Edwards, Jr., pressed his appreciation for the biblical text in the original Printing, Propaganda, and Martin Luther (Berkeley, CA: University of Califor- languages. For example, in his advice To the Councilmen nia Press, 1994). For a much broader look at the ways in which the printing press facilitated the transformation of western civilization (including religion) in of Germany that They Establish and Maintain Christian the early modern period, see Elizabeth L. Eisenstein, The Printing Press as an Schools (1524), Luther wrote that “it was not without pur- Agent of Change: Communications and Cultural Transformations in Early- modern Europe (Cambridge: Cambridge University Press, 1979). pose that God caused his Scriptures to be set down in 15 E.g., “We ought to see that every article of faith of which we boast is certain, these two languages alone – the Old Testament in He- pure, and based on clear passages of Scripture.” The Babylonian Captivity of the Church (1520), LW 36:107 (WA 6:560.27-29). brew, the New in Greek. Now if God did not despise them 16 E.g., “We ought to march boldly forward and test all that they do, or leave but chose them above all others for his word, then we too undone, by our believing understanding of the Scriptures….it is the duty of ought to honor them above all others.” 35 Not surprisingly, every Christian to espouse the cause of the faith, to understand and defend it, and to denounce every error.” To the Christian Nobility of the German Nation then, for his German Bible, Luther translated the New Tes- Concerning the Reform of the Christian Estate (1520), LW 44:135-36 (WA tament Greek and the Old Testament Hebrew. 36 6:412.29-31, 37-38). 17 Eric W. Gritsch, “Luther as Bible Translator,” in Donald K. McKim, ed., The Rev. Dr. Cameron Alexander MacKenzie Cambridge Companion to Martin Luther (Cambridge: Cambridge University Chairman of Historical Theology Press, 2003), 62-72. 18 See Brooke Foss Westcott, A General View of the History of the English Bible, Concordia Theological Seminary, Fort Wayne, Indiana 3rd ed., rev. William Aldis Wright, reprint ed. (Eugene, OR: Wipf and Stock, 1998), 126-29, for a brief description of what was available for original lan- In the May issue of the Clarion, Dr. MacKenzie continues with guage biblical studies at the time of Luther. For a more detailed discussion, Luther’s translation and his defense thereof. Luther inspired the see Basil Hall, “Biblical Scholarship: Editions and Commentaries,” in S. L. first English translations which ultimately led to the modern era Greenslade, ed., The Cambridge History of the Bible, vol. 3: The West from and everything that has brought about, including the feminism the Reformation to the Present Day (Cambridge: At the University Press, 1963), 38-93. influence. Dr. MacKenzie will continue to explain how text, style 19 Willem Jan Kooiman, Luther and the Bible (Phil.: Muhlenberg Press, 1961), 90 and ideology (theology) influence the translations. -95, 118-21. 20 Kooiman, 131-63, 174-77. 1 An earlier version of this essay appeared in Lutheran Synod Quarterly 53 21 Kooiman, 178. (2013):15-41. 22 What made it out of the Middle Ages was not exactly Jerome’s work. See 2 Jerome to Damasus, 383 A.D., Preface to the Four Gospels, NPNF, Ser. 2, Raphael Loewe, “The Medieval History of the Latin Vulgate,” G. W. H. Lampe, 6:485-86. PL 29:col. 525. http://www.earlychurchtexts.com/main/jerome/ ed., The Cambridge History of the English Bible, vol. 2: The West from the preface_to_four_gospels.shtml (accessed 12/26/14). Fathers to the Reformation (Cambridge: At the University Press, 1969), 102- 3 Encyclopaedia Britannica Online Academic Edition, s.v. “Septuagint.” Encyclo- 54. paedia Britannica Inc., 2014. Web 24 Dec. 2014. http://academic.eb.com/ 23 This became evident already at the time of Erasmus’s first publishing the EBchecked/topic/535154/Septuagint. For more details, see F. F. Bruce, The Greek New Testament and accompanying Latin translation (1516) when his Canon of Scripture (Downers Grove, IL: InterVarsity Press, 1988), 43-50, and opponents reacted against him and asserted the primacy of the Vulgate. See Ernst Würthwein, The Text of the Old Testament, 2nd ed. (Grand Rapids: Jerry H. Bentley, Humanists and Holy Writ: New Testament Scholarship in the Eerdmans, 1995), 50-78. Renaissance (Princeton: Princeton University Press, 1983), 199-211. 4 Jerome defended his preference for the Hebrew in a number of places, 24 For Emser’s biography, see Hans J. Hillerbrand, ed., The Oxford Encyclope- among them prefaces to books of the Bible that became a part of the medie- dia of the Reformation, 4 vols. (New York: Oxford University Press, 1996), s.v. val Vulgate. For him, the Septuagint was a translation that contained errors “Emser, Hieronymus.” There are more extensive treatments in Heribert Smo- ranging from copyists’ oversights (Pref. to Job, NPNF, Ser. 2, 6:491) to trans- linsky, Augustin von Alveldt und Hieronymus Emser: Eine Untersuchung zur lators’ deliberate mistakes, perpetrated for theological reasons (Pref. to the Kontroverstheologie der Frühen Reformationszeit im Herzogtum Sachsen Pentateuch, NPNF, Ser. 2, 3:516). See H. F. D. Sparks, “Jerome as Biblical (Münster Westfalen: Aschendorffsche Verlagsbuchhandlung, 1983), 24-47, Scholar,” in P. R. Ackroyd and C. F. Evans, eds., The Cambridge History of and Kenneth A. Strand, Reformation Bibles in the Crossfire: The Story of the Bible, vol. 1: From the Beginnings to Jerome (Cambridge: Cambridge Jerome Emser, His Anti-Lutheran Critique and His Catholic Bible Version (Ann University Press, 1970), 530-32, and Adam Kamesar, Jerome, Greek Scholar- Arbor, MI: Ann Arbor Publishers, 1961), 21-34. ship, and the Hebrew Bible (Oxford: Clarendon Press, 1993),41-72. 25 Das naw testament nach lawt der Christlichē kirchen bewertē text, corrigirt 5 For the “back and forth” of the two fathers over the question of which Old und widerumb zu recht gebracht (Dreszden: Wolffgang Stöckel, 1527). This Testament text, see J. N. D. Kelly, Jerome: His Life, Writings, and Controver- appeared in the same year as Emser’s death. Based largely on Luther’s first sies (New York: Harper & Row, 1975), 217-18, 266-67, 270-72. For their German New Testament, Emser’s version has been examined by Strand, 61- correspondence more generally, see Carolinne White, “Introduction,” in The 73, and Heinz Bluhm, Luther Translator of Paul: Studies in Romans and Gala- tians (New York: Peter Lang, 1984), 133-53, 507-36. The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 7

26 See Smolinsky, 221-309, David V. N. Bagchi, Luther’s Earliest Opponents: comes again is far superior (see Rom. 8:18 and John 14:1- Catholic Controversialists 1518-25 (Minn.: Fortress, 1991), 73-74, 86, 90, 95- 96, 102, 135-38, 153, 207-08, and 230-33. 3)! 27 As quoted in Strand, 38, but for the original see Emser’s, “Vorrede,” Auss was So why, since we’re not at the end of the Church Year or gründ und ursach Luthers dolmatschung uber das nawe testament dem ge- meinen man billich vorbotten worden sey (Leipzig: Wolffgang Stöckel, [1523]), the calendar year, am I talking about the Day of the Lord aiiiv. I consulted the microform copy that is available in the IDC collection, and Jesus’ return? The answer is easy. The new year pro- Flugschriften des frühen 16. Jahrhunderts (Zug, Switzerland: Inter Documen- tation Co., 1979), Fiche 318-21, No. 1-905. Emser wrote another critique of vides us with an opportunity to make new or renew old com- Luther’s Bible, his Annotationes Hieronymi Emser uber Luthers naw Testa- mitments. And the words of Hebrews 10 provide excellent ment gebessert und emendirt (: [Emserpresse], 1524). In this paper, I have based my summary of Emser’s criticism on Strand’s work. encouragement for us as we await Jesus’ return. 28 LW 35:357 (WA DB 6:2.2-11). First, Verse 23: “Let us hold fast the confession of our hope 29 LW 35:360 (WA DB 6:8.3-11). 30 LW 35:362. For German original, see http://de.wikisource.org/wiki/ without wavering, for He who promised is faithful.” God re- Lutherbibel#Das_Newe_Testament_Deutzsch (accessed 12/29/14). peatedly promises His people that He is with us always 31 LW 35:395, 396. For German original, see http://de.wikisource.org/wiki/ (Joshua 1:5; Matt. 28:20), will never leave nor forsake us Lutherbibel/Jakobus_(1522) (accessed 12/29/14). 32 For examples of Luther’s correcting the Vulgate by means of the Greek, see (Heb. 13:5b), will strengthen us in our times of need (Is. LW 25:386, 427-28, 492, 501 (WA 56:395.25-26; 435.11-12; 498.29-499.2; 41:10) and will work all things for our good (Rom. 8:28). 507.4-6). According to the index (LW 25:534) of the English translation to the 1515-16 lectures on Romans, there are 58 references to the Greek text just in There’s even the promise that absolutely nothing in all crea- Luther’s glosses. tion can separate us from His love (Rom. 8:39). 33 WA 1:158.8-10. 34 LW 31:83-84 (WA 1:530.16-17, 19-22). Can we imagine walking away from Him and His faithful- 35 LW 45:359 (WA 15:37.17-22). Luther’s respect for the originals was closely ness to us? Sadly, some have. My prayer is that we will connected to his view of Scripture’s inspired origins. See Mark D. Thompson, A Sure Ground on Which to Stand: The Relation of Authority and Interpretive never waver in holding fast to our faith and confession of Method in Luther’s Approach to Scripture (Carlisle, Cumbria, UK: Paternoster hope, regardless of the circumstances of the coming year or Press, 2004), 141-46. nd years of our lives! 36 According to Kooiman, 91 and 131, this meant Erasmus’s 2 edition (1519) of the Greek New Testament (along with Erasmus’s translation into Latin) and Second, Verse 24: “Let us consider how to stir up one an- st the Brescia printing (1494) of the Soncino edition of the Hebrew (1 ed. 1488). other to love and good works.” Salvation is by grace alone through faith in Christ. That’s clear from the Bible (Eph. 2:8- 9; Titus 3:5-6). But God also desires that our lives as His Encouragement for a beloved people be filled, even overflowing, with love, mercy and good works, reflecting our faith and His marvelous love New Year for us (1 Corinthians 13; Eph. 2:10, 5:1; 1 John 4:7-27). The below article, by South Dakota District President, Dr. Dale Satt- Attitudes are contagious. If you’re around a cheerful person, gast, is from the South Dakota District News, January 2015. it’s hard to let the curmudgeonly side of our personality show. When our attitudes and actions are motivated by faith “Let us hold fast the confession of our hope without waver- and God’s love for us, others cannot help but see that. And ing, for He who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting it has its effect. “Let your light shine before others,” Jesus to meet together, as is the habit of some, but encouraging says, “so that they may see your good works and give glory one another, and all the more as you see the Day drawing to your Father who is in heaven.” That’s good counsel as near.” Heb. 10:23-25 we enter into a new year! Dear Friends in Christ, Finally, Verse 25: “…not neglecting to meet together, as is Just a few weeks ago, we observed the end of the Church the habit of some, but encouraging one another, and all the Year and the beginning of Advent. A theme that accompa- more as you see the Day drawing near.” This verse is often nied these observances was that the Day of the Lord — the used as a reminder to be faithful in worship. And that’s ap- end of time and Jesus’ return — is drawing near. propriate. But do you see the other part about encouraging one another? Not nagging! Not making others feel guilty! As God’s people, we wait patiently for that day. At the same But encouraging! time, we watch with anticipation. Your pastor may have ex- plained that our watching is like someone standing on tip- One of the greatest things we can do for others is to en- toes, with neck outstretched and eyes squinting to help that courage them. For those who are believers, encourage person see as far as he or she can, anxious to see the first them to hold fast to their faith, to seek and see God’s love, glimpse of the arrival of a long-awaited loved one. The forgiveness, faithfulness and power in their lives and to be Loved One we’re waiting and watching for is Jesus! faithful in their worship. And for those who are outside of the household of faith, encourage them by sharing the Good The very last prayer of the Bible is simply these three News of the God and Savior who has made an eternity of words: “Come, Lord Jesus!” For us who are baptized, difference in our lives, both now in this new year and for- whose sins are forgiven by Jesus’ death on the cross and ever. who are assured of our hope of heaven and our own resur- rection from the dead because of Jesus’ resurrection, the In Christ, Pastor Dale Sattgast last prayer of the Bible is our prayer. As good or bad as things might be in this life, what awaits us when Jesus “… nothing … except Jesus Christ and Him crucified.” 1 Cor. 2:2 • 2 Cor. 3:4-6 • 2 Tim. 1:8-12 The Lutheran Clarion - Volume 7, Issue 4 – March 2015 Page 8

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